Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...

CHAP. X. Other necessary Ʋses we are to make of their Testimony.

THere is no great skill required, to see the difference between that Holy Religion which we profess; and all others that are entertained in the rest of the World. Some we must have; and it is as palpable that this is incompa∣rably the most excellent, as it is that there is any Religion at all. There is no Nation so barbarous, but pays some respect and ceremony (to use the phrase of Tully when he defines Religion) to some Superiour and more excellent Nature, which we call Di∣vine. Though they are ignorant what kind of God it becomes them to have, yet they know a God must be had, and must be wor∣shipped. Their own mind teaches them this, as soon as they cast their eyes upon the admirable frame of the World; which

all naturally conclude must have had some most wise and mighty Builder. But what respect and reverence that is, which will be pleasing to him, they are very uncer∣tain; it is manifest, by the various ways they have invented to express their Devo∣tion. They all with one consent acknow∣ledge a necessity of a Revelation to instruct them; for there is no Nation but pretends to have received some things, by the in∣stinct, inspiration, or apparition of their Gods. That which pure natural reason di∣ctates, is not to be found simple and un∣mixt in any Nation under Heaven. For if we should stand meerly to that, it hath ever resolved that the worship of God con∣sists in the study of Wisdome, Justice and all other Vertues. Which as they are most eminent in God, so he is best pleased with them in us. And they that addict them∣selves to resemble him in this manner, are the men that shall obtain his favour. There are a number of notable sayings both in Heathen and Christian Writers to this pur∣pose. But when all this is said and acknow∣ledged, Men will offend against these Rules of Vertue: and what shall they do then? what will make him satisfaction, and pro∣cure a reconciliation with him (whom they have reason to think their offences

have made their enemy) is a thing that can never be certainly resolved without a Re∣velation. Without which also we can have little security of the immortality of our Souls, and of the life to come. Which hath inclined all Mankind to listen after a Revelation, and to catch at any thing which pretends to come from God to them. For as Plato acknowledges (when he or∣dains there should be no alterations made in the ancient Customes about Sacrifices, because) it is not possible for mortal nature to know any thing of these matters, with∣out it. No, says he, (not long after in the same Book * 1.1) as no body shall ever per∣swade me that there is any greater Piety, than true Vertue, and as there is nothing more excellent can be taught, than how those that honour Vertue should rightly worship God with Sacrifices and other rites of purifying: So none can teach this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unless God show him the way, and be his Guide and Leader in so excellent a work. But if we search into all the records that are in the World, what is there that can stand in competition with the Christian way of worshipping God, or pretend to come with such authority from him? I have examined those that have most to say for themselves; and they can

produce no such WITNESSES as Christi∣anity doth: No, not that ancient Revela∣tion made by God to Moses. As for the old Pagan ways, which were very various, I am ashamed to mention them. It is mani∣fest they suffered themselves to be cheated by impure Spirits, and took the answers of Daemons for the Oracles of God. But ask now of the days that are past, which were before us, since the day that God created Man upon the Earth, and ask from the one side of Heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it, that God in∣deed appeared among Men, and was ma∣nifest in the flesh: as is evident by all the signs and wonders and mighty deeds, by voices from Heaven, by his Resurrection from the dead, and all the other Witnesses which have testified this truth to the world. Ask again, hath God ever assured Men of any thing, by so many and such evident testimonies, as those which I have produced. Unto us it was shown, that we might know, that Jesus is the Lord, and beside him there is no other (if I may again allude to the words of Moses, iv. Deut. 34, 35.) out of Heaven he hath made us hear his voice that he might instruct us; and upon Earth he hath shown us his great

wonders, that every tongue might confess Jesus is the Lord, to the Glory of God the Father.

III.

That now is the next thing I am to press, as a necessary consequence of what hath been said in the foregoing Treatise. Though there were such slender proofs, in compari∣son with ours, that God spake to Moses, and though others, as I said, were drawn away by the subtilties of evil Angels, yet they all believed and gave great reverence to that which was delivered to them. Eve∣ry Nation gladly received and held fast, that which did but pretend to come from Heaven. Which must needs extremely reproach us and put us to eternal shame, if we having better evidences, should not only be Believers, but have a stronger faith in Jesus. That which Plato thought was to be wisht for, is now come to pass: God is come to be our Guide and Director. The very wisdome of the Father hath appeared to teach us. He that made all the World, is come down hither to reform us. The WORD IS MADE FLESH, that as he had Principalum in coelis (to use the words of Irenaeus * 1.2) the Lordship in Heaven, so he

might have Principatum in terra, the same Soveraignty upon Earth. He hath appear∣ed also in wonderful and astonisht bright∣ness; to convince us of his authority, and to make us know assuredly that he is God blessed for ever. Shall we not then hear his words? shall we not deliver up our selves to receive his Heavenly instruction, which came with such powerful demon∣stration? God forbid that any of us should be so perverse, as hearing such WITNES∣SES speak unto us for the Lord Jesus, we should give no credit to them.

I cannot but believe, as S. Austin * 1.3 excel∣lently discourses,

that if Plato now lived, and would vouchsafe to answer my Que∣stions; or rather if any Scholar of his, being perswaded that truth is not to be seen with corporeal eyes, but by a pure mind; and that nothing hinders the sight more than a life addicted to lust, and false Images of sensible things, which, impressed on us, beget various errors, and that there∣fore the mind is to be purified, that it may behold that unchangeable beauty, which is always the same, and always like it self; If, I say, a Scholar of his thus taught by him, should ask him, whether in case there should be a Man, Great and Divine,

that should perswade the People at least to believe such things, though they could not perceive them (or if they did per∣ceive them, were so ingaged in vulgar errors that they durst not or could not oppose them) He would not judge him worthy of Divine honour: I believe he would Answer, that this could not be done by Man; unless perhaps the very power and wisdome of God should honour some person (who was not taught of men, but from the Cradle illuminated by the most intimate knowledge of things) with so great a grace, and strengthen him with such resolution, and bear him up with such a majesty, that contemning all things that evil Men desire, and induring all things that they dread, and doing all things that they admire, he should con∣vert Mankind, with equal kindness and authority, to so wholesome a Faith. And he would add, that it was to no purpose to ask him what the Honours are which ought to be given to such a person, when it is easie to be discerned, what honour is due to the wisdome of God: by the gui∣dance and governance of which, he would singularly deserve of Mankind, and do some thing for their Salvation, proper only to himself, and which was

above Men to do. Now if these things, which I have supposed, be really done, if there be good records of them, if from a Country, in which alone One God was worshipped, and where such a person was to be born, there came chosen men, who by their Vertues and their Sermons have kindled in Mens breasts the flame of the Divine love, and have left the inlight∣ned Earth under a most wholesome Dis∣cipline, if every where it is preached, that in the beginning was the Word, and the Word was with God, and the Word was God, if to the perceiving and em∣bracing this, (that the Soul may be cu∣red, and recover strength to entertain so great a light) the covetous hear such words as these, Lay not up your treasures upon Earth, and the luxurious are told, that he who soweth to the flesh, shall of the flesh reap corruption, and the proud are told, that he who exalteth himself shall be abased, the angry are exhorted when one cheek is smitten to turn the other, they that live in discord are taught, to love their enemies, the superstitious are in∣structed, that the Kingdom of God is with∣in us, to the curious it is said continually, look not at the things that are seen, but to those which are not seen, and lastly it is

said to all, Love not the world, nor the things that are in the world; if these things are read throughout the world, if they be chearfully heard with great veneration, if after so much bloud, such fires, so many crucifixions of Martyrs, the Church is grown more fertile, and hath propagated it self to the most bar∣barous Nations, (and to omit the rest) if men are every where so converted to God, that every day all mankind an∣swers almost with one voice, LIFT UP YOUR HEARTS UNTO THE LORD; why should we drowsily still continue in a sottish unbelief?

There is nothing can be said in the ex∣cuse of such Souls, as having received no∣tice of such a marvellous Love of God to mankind, and such evident proofs that it is no fancy; will not be perswaded to en∣tertain the belief of it. But when light is come into the world, chuse to remain in darkness; and will be guided merely by themselves, when there is a revelation come from God. Which ought to be en∣tertained with the greatest joy, as the thing which the world wanted and wisht for: and without which they could meet with no resolution of their doubts, nor

certain directions how to please God, whom they had so highly offended. In this the Christian Religion gives us full satisfaction, and propounds nothing to our practice, but what the wisest men ever said was best to be done, and took for the most excellent piety. As for that which it propounds to our belief, it is all made credible by this one great Truth, which is proved by a number of Witnesses, that Jesus is the Son of God. We ought to re∣ceive that which such a person taught, either with his own mouth, or by those whom he inspired, and sent in the same manner, as the Father sent him. For if it be so reasonable, as I have demonstrated, to be a Believer, then it is as unreasonable to be an Unbeliever: and no man will be able to open his mouth to justifie such a sin, against so many Witnesses as will appear to testifie, that they called him to the faith by the clearest and the most power∣ful evidences that ever were. For if the Jews were bound to believe in Moses, ha∣ving no more testimony from God than you have heard; we are much more bound to believe in Jesus, who hath more and greater Witnesses that he not only came from God, but is gone to God, and hath all things given into his hands, whe∣ther

in Heaven or in Earth. As it was said of them therefore (xiv. Exod. ult.) that they believed the Lord and his servant Moses, so let it be said of every one now, that we believe the Lord and his Son Jesus. For this very end were these words writ∣ten by S. John, that we may believe on his Name, ver. 13. And this is the summ of what God would have us to do, the Com∣mandment he hath given us; That we should believe on the Name of his Son Jesus Christ, and love one another, iii. 23. If we do the former, we shall see an evident consequence of the latter. For when we are perswaded that He is the Son of God, we cannot but see that we ought to re∣ceive every word that he says, with affe∣ctionate reverence, and to let every thing that is said concerning him into our very hearts; so that we fear him, and love him, and become obedient to him, and depend upon his word, and, as he himself hath taught us, honour him as we do the Fa∣ther Almighty.

For we are assured by those who heard him, and were with him from the begin∣ning, and were witnesses of his Resurre∣ction, and received the Holy Ghost from him, that He was the WORD MADE

FLESH; and that the Word was God, and all things were made by him, and is the Son of God not by office only, but in his nature and essence, and having assumed our Flesh, therein reigns Lord of all for ever. For what reason should we refuse to receive that, which is so credibly witnessed to be the very Truth of God? They that report these things were so pious, as I have proved, that they cannot be suspected to have in∣vented them; nay, the very end for which they published them, quits them from all suspicion of fraud and forgery. For they aimed at nothing, but by making man sensible of his great Dignity, and the high honour God hath put upon him; to possess his heart with an ardent love to God and to his Neighbour, and to make him perfectly subject unto his will. And is there not great reason, if we believe what these Witnesses say, that we should apply our best endeavours to please him; by living soberly, righteously, and godly, and by abstaining from the least appearance of evil? Think what Jesus was, and then resolve with your selves what regard is due to his Word. Will not the wicked man tremble, when he hears him say, that none shall go to Heaven but they that do the will of his Father which is in Hea∣ven?

Then he does not believe that these are the words of the Son of God, or does not mind what he reads. Who can with any face call him Lord, Lord, and not acknowledge that he ought to do the things that he says? And to acknowledge this, and not do those things, what a madness is that; if we believe our Lord is able to call us to a severe account for our neglect of his will? What is there that can recommend chastity and purity of heart to our affection, together with mer∣cifulness, meekness, peaceableness, po∣verty or contentedness of spirit, the humi∣lity of little children, saith in God's provi∣dence, and such like vertues, if this will not; that the Son of God hath preacht them to the world as the most amiable qualities in the eyes of God, without which we shall never see him, nor inherit his Heavenly Kingdom? Are not these his words? Do not his Sermons teach us these Lessons? And if we do these things, does he not say we shall have everlasting life, and enter into his joy, and see the glory which God hath given him? For what cause do we question whether this be the way to happiness? Do not the same Witnesses which tell us that he is the Son of God, te∣stifie withall that he came to teach us

Gods will, and that this is his will, which by the Gospel is declared unto us? Why do we not seriously believe it then, let me ask again? Are not the Witnesses good, who affirm that Jesus is the Son of God? Have we not examined them, and find no cause why we should reject them? Or will you receive nothing upon the credit of a Witness? That's a very strange obstina∣cy; which rejects so certain a way of knowing many things, that cannot be o∣therways known.

For the notices of things do not come to us all one way, but by divers means, either by our Senses, or by our Reason and Dis∣course, or by Report. By all these ways the knowledge of things is conveyed to our Mind: And if we refuse to be infor∣med by any of them, there are a great number of things, certainly true and of great consequence to us, of which we must remain ignorant. That there are other Countries far distant from this where we live, and that such and such things are there to be had, and have been there done, most Men can know by no means but only by report; for there are but few that can go and see. And he that will not receive the testimony of another in this case, de∣prives

himself of a considerable piece of knowledge, whereof others partake; and which might be as useful to him as it proves to them. But if for this wilful loss he shall pretend to assign a just cause; say∣ing, that he cannot believe any thing un∣less it be demonstrated to him by clear and evident consequences from Principles of known reason, he will become ridiculous. For it is absurd to expect the knowledge of any thing in any other way, but that which is proper for its conveyance to us. To de∣mand a proof of a matter of reason, from our senses; or for what we discern by our senses, from our reason; is equally ridicu∣lous: and so it is to demand an evidence for things of Faith (which we know by report only) either from our Senses or our Reason. That there are some things come to our notice only by Faith, is plain from what passes every day. And it is as plain, that they must be proved to be true in their proper way; that is, by the soundness of the Testimony upon which we receive them: As no man requires a reason for what he sees and feels, nor asks that he may see with his eyes that of which he reasons and discourses: so he ought not to seek for a testimony of sense or reason, for that which he can know by no way but by re∣port.

As for example; no Man demands a reason to prove that the Sun shines; In this his sense gives him satisfaction; and if he were born blind, no reason could prove to him that it was not Night. Nor does any man, that is in his wits, require that he may behold God with his eyes, whom he knows by discourse and the rea∣son of his mind; and knows him also by that to be invisible. In like manner it is altogether preposterous, when a man comes and reports that such a person dyed on such a day; to ask for a reason to prove it, or to demand that he may see it; for it is impos∣sible to see him dye again upon that day. That is not a thing to be known either of those ways, by sense or reason, but only by the testimony of others who were present at that time, and are, we think, worthy of belief. Why do we ask then for any other proof, that Jesus was born of a Virgin at such a time, did such wonderful works, preached such an holy Doctrine, was cruci∣fied, dead and buried, rose again from the dead, ascended to Heaven, and sent from thence the Holy Ghost? These are not things now to be seen or felt, nor can we gather them from the meer discourse of our own reason, which tells us nothing of them: But we have them by report from

a great many Witnesses, who say they saw and heard and felt all that which they would have us believe. There is no other use of reason in this case, but only to exa∣mine and judge whether this report be cre∣dible, and founded in the testimony of God. Now that is evident to any impartial en∣quirer, from what hath been said concern∣ing these Witnesses, whose report there is no reason to suspect, as it is certain it can ne∣ver be disproved. Why should we then be so much our own enemies, as to deprive our selves of this saving knowledge of Jesus Christ? That is, why do we not give credit to the report of these Witnesses concerning Jesus; since, by the only pro∣per means, whereby such things can be proved, I have made it good that the Fa∣ther declared him to be his Son; and He appeared in Glory to testify to himself; and the Holy Ghost demonstrated he could be no less; and his Life, Death, Resurrection, and all the rest (of which there were so many upright Witnesses) assure us that it is a certain truth. Would we be so diffi∣cult to be perswaded to go to a Man or a Place, where several honest neighbours in∣formed us, upon their word, nay upon their life, we should be promoted to great honor, or be possessed of a fair estate? Do we not

believe one another in our daily traffick? and drive considerable bargains, merely upon the credit we give to some persons, who inform us of the advantage we may make by them? Do not men undertake long journeys, and more dangerous voy∣ages, merely because they are told that such an one is dead to whom they are heir, or that such rich commodities are to be had in exchange for meaner goods? Who is there that does not desire his Witnesses may be accepted and their testimony ta∣ken for good proof, either to clear his in∣nocence, or to settle his estate? Now, says the Apostle (immediately after the alledging of all these Witnesses in Heaven and in Earth, to prove the truth of Chri∣stianity) If we receive the Witness of men, the Witness of God is greater: for this is the Witness of God, which he hath testified of his Son.

The meaning of which is this; If men whose honesty you cannot impeach, give their testimony in a Court of Judicature, it is never disallowed, nor can you be per∣mitted to set it by, and make nothing of it; but it is necessarily admitted, for an end of strife. The weightiest causes are decided, all matters depending are deter∣mined

and judged, according to the evi∣dence that is given by witnesses of unble∣mished faith. In the mouth of two or three witnesses (as the known saying was) every word (or rather, matter) is establish∣ed. That is, brought to an issue and con∣cluded, if any controversie have arose to unsettle it. Nay, the testimony of one man, if we have no reason to suspect his credit, is in our own private thoughts, though not in Law, satisfaction great enough to assure us of the truth of what he says: And we think it such a reproach to give him the lye, that we cannot but be∣lieve him; finding a desire in the same case to be believed our selves. Now if things stand thus between us and our neighbours, will we not allow God (says the Apostle) as much as we yield to them? Shall not his word determine and conclude us? When he gives evidence of a thing, shall we still dispute it with him? That, be∣sides the undutifulness of it, is too great a stubborness. We may rather be taught how to behave our selves towards him, by the measure men expect from us, and we from them: Yea, God does more de∣serve credit than any man; for, as he adds, the witness of God is GREATER, i. e. is of far more validity and certainty;

it may more securely be relied on, than the witness of any men whatsoever. God is not only greater than men, but his Wit∣ness also or Testimony is greater (which must be carefully noted) it is of more force and strength to support any conclusion; we may more undoubtedly found our faith upon it; because it is not liable to any of those exceptions which may prejudice the best testimony of men. Two things there are that lessen the testimony of men, if we compare it with God's, and make it to be of a nature more weak and infirm. The one is, that though a man be reputed ho∣nest, and therefore we cannot legally ex∣cept against his Testimony, yet it is pos∣sible he may be a deceiver, and we cannot look into his heart to know whether he be or no. We may not be able to prove the least deceit by him, in what he says or ever has said or done; and it is possible he ne∣ver delivered any thing contrary to truth, or did any thing contrary to justice: but yet we can never free our mind from this thought, since we know not his inward man, that there is a possibility also, it may be otherwise with him. But then second∣ly, suppose him perfectly honest, and that it is impossible he should put a cheat upon us; yet it will be always possible that he

may be cheated himself, because all men are fallible and may be mistaken. The greatest integrity in the world cannot se∣cure a man, but the weakness of his un∣derstanding, and the subtilty of others may sometimes impose upon him: so that though he thinks what he says to be true, it may be otherwise in it self than it is in his thoughts. Herein therefore the Te∣stimony of God is GREATER than the testimony of men, that it is not liable to either of these suspicions; it being utterly impossible that he should either be decei∣ved himself, or that he should deceive us. He can neither lead us into an error (which we all acknowledge to be contrary to his Goodness and Truth) nor fall into one himself, which is as contrary to the per∣fection of his understanding, and his Om∣nipresent being. The testimony of God then being so indubitable, that it is above the testimony of any men, it ought with all reverence to be received when he declares that Jesus is his Son: for if it were but equal to humane testimony, it ought not to be re∣fused. Now this is the WITNESS OF GOD, says the Apostle, which he hath te∣stified of his Son. That is, It being gran∣ted to be most rational that we should re∣ceive the testimony of God, nay, give it

greater respect than we bear to that of men; I assure you that the evidence which we give you concerning Jesus is the very testimony of God; and therefore do not slight it. It is not we that bear witness to him, so much as God. We do not de∣sire you to hear merely what we say, but what God himself hath said, who hath gi∣ven many assurances of this truth. If there were but two of them, they might, by your own rules, very well expect to find entertainment; but there are no less than six witnesses, every one of them Divine, they all speak from God, and therefore you cannot deny your assent to what they prove. For the first witness, is God the Father himself, who called Jesus his well-beloved Son. And the second, is the Word of God, upon which account, whatsoever he says, is God's testimony also. The Holy Ghost, which is the third, that pro∣ceeds from the Father, and came on purpose to bear witness to his Son. As for the fourth (Water) the Doctrine was of GOD, his life was the life of GOD, John's Bap∣tism was from Heaven, and he is called (i. John 6.) a man sent from GOD. Then, for the Bloud which is the fifth witness, it is called GOD's own Bloud, xx. Acts 28. And it appeared to be his, by his gathering

it up again after it was shed, and taking it into the Heavens, where he appears with it in the presence of God for us. And the last of these witnesses is expresly called the Spirit of GOD, xii. Matth. 28. So that it is GOD, you see, who so many ways bears witness of his Son; there is some∣thing Divine in every one of these Witnes∣ses, in those on Earth as well as in those in Heaven; and therefore we cannot with∣out an affront to GOD reject their testi∣mony. For then He would have worse measure from us than men have, and we should give less respect to six Witnesses of his, than to two or three of our neigh∣bours. If Jesus came not with clear de∣monstrations, with fulness of proof, then deny him any admittance; but if God hath so many ways justified him to be his Son, if his Life was so excellent, his Bloud so holy, his Spirit so Divine, then we shall never be able to justifie it before any knowing man, much less before God, if we do not believe him: and that heartily and fully, in every thing; no more doubt∣ing of the truth of what he says, than we do of those things which our eyes and our ears report to us, or of those, which are delivered unto us, upon the faith of the whole world.

For which end it should be our endea∣vour, that our Faith may rest upon a sure and strong foundation; and be laid on such grounds, that it may stand the faster, in a time of temptation. The ignorant man's Faith indeed may be as strong, as his that knows most, and what he hath learnt by Education, may be so confirmed by Cu∣stom, that he will never stir from it: but is only the effect of Nature, which pro∣duces the same resolutions in those who are of other Religions. The Christian way of obtaining a strong Faith, is first to see the Son, and then to believe on him to everlasting life, as our Saviour himself teaches us, vi. John 40. To see him is to perceive and discern by evident tokens that he is the Son of God, the true way to life: upon which sight and plain demon∣strations we ought to believe in him, and submit unto him, as our Lord. That's the true Christian Faith, which flows from knowledge, and is founded upon the un∣derstanding of what such Witnesses as these say concerning Jesus. It relies upon the testimony of the Father, of the Word, and of the Holy Ghost, is wrought by the Spirit, and confirmed by Water and Bloud. And therefore we ought to study this place

of holy Scripture, and have it much in our thoughts, that so our Faith may stand in the Power of God. For otherwise, how shall we be able to follow the Apostolical Precept, which would have us, when we are questioned, to render a reason of the hope that is in us, 1 Pet. iii. 15. We may be able to stand our ground though we be ig∣norant of the true causes of belief; but the enemies of it will look upon it as a foolish obstinacy, if we have not so much understanding as to give some other ac∣count of our Faith, than they give for theirs. Suppose they should say, Why are you a Christian? whence is it that you look for a Resurrection, a Glorious body, and Eternal life in another world? Would they not think us very stupid, if we could say nothing to them but that so we have been always taught, and are resolved to believe? Would not this be as good a rea∣son for them as it is for us; and make us unworthy of the name of Christians, who know our Books no better, which bid us give, and furnish us with, a reasonable account? Consider therefore what An∣swer you would shape to them, that should make such a demand. The Apostle says it is fit they should have a reason, what is the best that you can offer for their satis∣faction?

shall I tell you? The plain An∣swer is this, That Jesus, whose Religion we follow, was the Son of God; and therefore we believe these things because the Son of God taught us so, who cannot deceive us; and we will not exchange this for any other perswasion though we should die for it. It is certain enough that every body who hears this, will presently con∣sent to us, that he is a fool who doth not stoop to him and comply with us, if it be certain that Jesus is the Son of God. But how do you prove that, will be the next question. Here is the labour, this is our work; and whence will you fetch con∣vincing Arguments, to make them yield to you this weighty point? There is no such Compendious Abridgment of them any where, that I know of, as in this place of S. John, which furnishes us with reasons both many and mighty to per∣swade us and others that Jesus is the Son of God. You may tell them that the Fa∣ther Almighty said so, by voices from Hea∣ven, in the audience of credible persons; and that the Word said so, as they may be informed of S. Paul, who had no reason greater than this to force him to leave all, and with the daily hazard of his life to fol∣low Jesus. You may alledge the testimo∣ny

of the Holy Ghost, both at his Baptism and afterward; the marvellous sanctity of his Doctrine and Life; the Confession he made at his bloudy Death; the Glory of his Miraculous works; his Resurrection from the Dead; the Power of the same Spirit in his Apostles, after he was gone to Heaven; all the Miracles which were wrought long after their times, in the pla∣ces where the holy Martyrs of Jesus suf∣fered; together with the wonderful suc∣cess of these Witnesses, who perswaded in∣numerable People in all Countries, to be∣come the subjects of this crucified King, Christ Jesus.

Study this place therefore, I say again, very well, that you may be able to oppress any gain-sayer, with the great weight of those reasons, which you render of your faith. And study it likewise, till you feel the faith of Jesus doing something in your hearts; till that faith which hath so good a cause, have sutable effects: that is, till it change you, as it is ever apt to do, into the nature of that cause from whence it flows. It comes from God; see that it carry you to him, and change you into his likeness. It relies on his Testimony, be sure that it make you perfectly of his mind. It comes with the authority from the Word

of God it self, and from the Holy Ghost, let it mightily inspire you with devotion to him, and set your affections on things a∣bove, where Christ is now at God's right hand. It relies upon the Purity of his holy Doctrine and Life; and therefore ought to purifie our hearts, that we may behave our selves in all holy conversation and god∣liness. It is founded on his Bloud, on which we can never look, but it will dead∣en our affections to this World, and make us crucifie the flesh, with its passions and lusts. It stands upon the power of God, and should therefore make us strong in the Lord and in the power of his might. It grows, as you see, upon sundry roots, and flows from several heads; and therefore should dispose those in whose hearts it is planted, to be abundant in the work of the Lord, and to bring forth much fruit: that we may be known to be indeed the Dis∣ciples of Jesus, whose faith is supported by such numerous Witnesses. And this now will lead me to the next thing, which S. John here makes to be the necessary con∣sequent of this faith; and therefore ought not to be omitted.

IV.

If there be such great, such abundant reason to believe that Jesus is the Son of God, then there is as great a necessity lying upon us to be obedient unto him, and pun∣ctually to observe all his commands. This Faith both requires our submission and o∣bedience to him, and also gives us power and ability to perform it. It is a meer trick of the Devil, another piece of his Sophistry, when He cannot dig up the foundation of Christianity (which I told you was his first indeavour) to hinder all superstructure up∣on it: by perswading Christian People, that Faith and Obedience are no necessary Companions; but that they may be good believers, and yet not keep Christ's Pre∣cepts. Some think they need not; and others, which is the same cheat in another shape, think they cannot. But I appeal to every Man's conscience if he be a believer, whether he do not perceive his heart over∣awed, and his will inclined to reverence and subjection, and all his powers mightily moved to tender their service; when he seriously thinks that Jesus is the Lord, to whom God the Father hath committed all Judgment, and will render to every Man

according to his works? Do you not feel this faith carrying a great authority with it? Nay, is there not an irresistable ener∣gy and vertue in it, while you attend to it, pressing you to conformity with his holy will? Who can gain-say this? And who can say then, that his Faith does not both engage and inable him to be obedient to his Saviour, if he do but mind what he believes? He never thinks of that, but it powerfully urges and constrains him, to yield himself to be a faithful Servant of Jesus; in every thing that he declares to be the mind and will of God. These un∣controllable inclinations declare to us so plainly the tendency and natural disposi∣tion of Christian Faith, that we cannot but see, it is so far from being separable from obedience; that this is essentially included in it, and freely flows from it, if it may be but suffered to have its course, and not be crossed in its clear intention and design. If you be not convinced of this by what you feel, you may learn it of S. John, who tells you here what the natural issue of our faith is, and what duty it exacts: for it is the scope of these words which I have ex∣pounded, to lay such a foundation of belief, as may unavoidably inforce obedience, un∣less we forget what our belief is. He be∣gins

you know this Fifth Chapter of his Epistle with this Principle, that every one who believes Jesus to be the Christ, is born of God: and from thence infers (in that and in the second Verse) that such a person cannot but love God and all his Brethren: which Love cannot be discerned by any thing, but by keeping his Commandments. FOR THIS IS THE LOVE OF GOD (ver. 3.) THAT WE KEEP HIS COM∣MANDEMENTS. Here is the natural fruit of Faith; This is its Progress, if you do not stop its motions. It begets in our heart a great Love; and Love, is to be O∣bedient; and that to all God's Command∣ments, which respect either our duty to him, or to our Neighbour. It is in vain to say we believe in Jesus, if we do not heartily love God who sent him to us. And it is in vain to pretend love to God, if we keep not his Commandments. And it is as vain to say we have a dutiful respect to his Commandments, if our neighbour have any cause to complain of us. For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment we have from him, that he who loveth God, love his Brother also. iv. 20, 21.

Here now, they who have less under∣standing of the grounds of Faith, may make up what is wanting in their knowledge, by the heartiness of their Devotion to God, and the unfeignedness of their love to all their Brethren. If they be mightily af∣fected with what they believe, and out of an honest love in their hearts to his holy Precepts, be very diligent in their obedi∣ence; it will supply the defect that is in their understanding of the Reasons why they believe in Jesus. For if a small argu∣ment in a weak and dull understanding, does the same work with a strong argu∣ment in a quick and piercing, where lies the difference; but only that the One can serve Religion more with his mind and discourse, the other meerly with his good will and his pious life? But will any man presume to be so impious, as to imploy his will to find out ways to excuse his Obedi∣ence to him, whom he acknowledges for his Lord? He should rather consider seri∣ously how reasonable and how necessary it is, that he who knows so well what Je∣sus is, and how he came, should above all other Men do him the most faithful and zealous service. For if we do but observe how many arguments here are to perswade

us to this Faith in Jesus, with what Au∣thority he was sent, and with what power he came to us; we shall think it was for some very great work: and fell it impos∣sible, while we are sensible of this, not to do what he requires, though now per∣haps it seem impossible to be done. He is not come of himself; but hath the mark and stamp of the Supreme Lord upon him. He evidently shows that he hath a Com∣mission from God; and brings (as I may say) the Broad-seal of Heaven with him, to warrant what he demands, though it be never so great a tribute of Obedience. Here are Witnesses to him above all exception; and they all bid us behave our selves sub∣missively towards him, and not deny to do any thing that he would have us. Him hath God the Father sealed, as he tells us, vi. Joh. 27. and by his Voice from Heaven commands us to HEAR HIM. Which was as if he had said, If you will believe him that cannot lye, then Jesus is the TRUTH: to every word of whose mouth we ought to hearken; that is, faithfully obey and observe. For as God is said to hear us, when he grants our desires; so we hear him or his Son, when we fulfill his pleasure. The WORD likewise (2.) when he appeared to S. Paul, made him

an Apostle, for obedience to the faith among all Nations, i. Rom. 5. And told him ex∣presly that he appeared to him for this end, that he might send him to the Gentiles, to turn them from darkness to light, and from the power of Satan unto God. xxvi. Act. 16, 18. The HOLY GHOST likewise (3.) is a Witness of this, which was given to those that obeyed him. v. Act. 32. But lookt upon all wickedness as an high af∣front to it; at which it was grieved, and by which it was quenched; nay, forced to depart, as not induring to dwell in the same House with filthiness and impurity. Unto which the Water (4.) or the Holy life and purity of our Saviour in all his actions as well as his Doctrine, was di∣rectly opposite. And tells us that we must be obedient, if there were no other reason for it but this alone, that the Son of God himself was so in every thing. Did God exact obedience of him, that he might de∣mand none of us? Will he set us free from that duty and service, to which his dearly beloved Son was strictly tyed? He fulfilled all righteousness, and observed even that Law of Ceremonies, to which we have no obligation: And do we think to be hereby excused from paying all those re∣spects which are naturally due from Crea∣tures

to the author of their being, and which we cannot but owe to those who are of the same kind with us? What is it that hath so perverted the understanding of Christian People, as to possess them with apprehensions quite contrary to com∣mon reason? What ailes us that we can∣not see the end of Christ's coming, nay, that we overlook the plain words of his holy Scriptures, which tell us, that he left us an example, and expects that we should follow it, and be made conformable to him, and be renewed after his image, in righte∣ousness and true holiness; without which no man shall see the Lord? This the Bloud (5.) speaks still more effectually. For he would dye rather than disobey God. He became obedient to death, even the death of the Cross, ii. Philip. 8. which was the rea∣son why God so highly exalted him, and gave him that Name which he hath above every Name. There was no other way whereby he could ascend up into Glory: And therefore it is madness for us to think to leap up thither, and skip over the holy life of Jesus. Especially since he declares, that his Bloud was shed (to which perhaps we trust for redemption, though we re∣main in our impurities) that he might re∣deem us from all iniquity, and purifie to him∣self

a peculiar people, zealous of good works. ii. Tit. 14. To the doing of which (6.) he hath given us the Spirit for our helper. Every Miracle that it wrought (to say no∣thing but what is within the verge of these words) bids us consider what a Potent Lord we serve: for whom nothing is too hard. By a Thousand Wonders, by more miraculous works than we could have had time to read, should they have been all written, did he awake the sleepy World: commanding them to arise, and go about his work; and he would be with them, his Power, which nothing can withstand, should aid and succour them. The obedi∣ence, me thinks, which the Winds and the Sea, and the Fishes, and the Graves, and the Devils themselves paid him, call upon us and tell us both what we ought to do, and what assistance we may expect from the power of his might to make us obedi∣ent to his Faith. Who can resist the joynt importunity of so many Witnesses? who can hear all these tell us, that the Son-of-God is come, by whom we must be governed, and yet be so senselesly obstinate, as to say, We will not have this man to rule over us? O deaf ears! O hearts harder than the ne∣ther Milstone! which will not let such loud voices sink into them; such mighty

arguments penetrate and mollifie them, in∣to compliance with him! What can re∣duce such Souls and bring them under any government, who will not be reclaimed by the authority of the Son of God? I may call Heaven and Earth to Witness, against such obdurate hearts. The Father, Word and Holy Ghost, these are Witnesses in Heaven, that testifie it is our duty and interest too to submit our selves unto him. The Water, Bloud, and the Spirit, they are Witnesses on Earth, which agree together to perswade us to take his easie Yoke upon us. Can neither Heaven nor Earth pre∣vail with us? Is not God the Father Al∣mighty great enough to lay his commands upon us? Is the WORD of God of less credit, than the common vogue and opini∣on of the World, with us? Cannot the Holy Ghost be believed concerning the place from whence it comes, when it says that no unclean thing shall enter in thither? Do we think his holy life to be a troublesome folly? and despise his bloud? and resist his spirit? and receive all the grace of God in vain? Hear, O Heavens, and give ear, O Earth; after God had sent many of his Servants who were disregarded. He last of all sent his Son into the World, saying, sure∣ly they will reverence my Son; but they have rebelled against him.

I might call for Hell it self to witness against such perverse and disloyal Crea∣tures. The Devils will not fail to accuse such men hereafter: for they believe and tremble; they acknowledge this great Truth, that Jesus is the Holy one of God (iv. Luke 34.) which is the very same that Jesus himself said, when he tells us the Father hath sanctified him (i.e. made him his holy One) and sent him into the world, x. John 36. And that is more, I doubt, than a great many irreligious spi∣rits will confess; in their works, I am sure, the most of the Christian world ut∣terly deny it. Do you think the Devils who made that confession would have dis∣obeyed him, if they might have taken our place, and had his Salvation offered to them? Would they not have shaken off their chains, and taken upon them his yoke, had they received such gracious in∣vitations as he hath made to us? Let us not be worse than they, I beseech you, by casting away that hope, which was never given them; and slighting such tenders of mercy which are peculiarly directed to the children of men. But let us rather ad∣mire, adore and magnifie this amazing love of God, who sent his Son so kindly to

speak to such wretches as we are. And let us show that we are sensible of his love, by hearkening to his voice, and readily submitting our selves with all dutiful, nay joyful affection to his commands. See, I beseech you again, that you refuse not him that speaketh: for if they escaped not who re∣fused him that spake on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. Let all his Laws be held most sacred, and be devout∣ly reverenced and observed. Know that this is your wisdom and understanding; nay, remember that it is your life. And there∣fore keep your Souls diligently, lest you forget those things which you have heard, and lest they depart from your hearts all the days of your life. Chuse death rather than the life of the unrighteous, fornicators, idolaters, adulterers, thieves, covetous, drunkards, re∣vilers, and extortioners, who, he hath pro∣nounced, shall not inherit the Kingdom of God. Do you not remember how obser∣vant the children of Jonadab the son of Rechab were of their Fathers Command∣ment; and how they could not be tem∣pted, no not by a Prophet, to contradict it? xxxv. Jer. 6. What Arguments I pray you had they (so reasonable and mo∣ving as those which urge us) for this in∣junction?

Might they not have slipt many ways, with better colour than we can do, from this obligation? Did there want plausible pretences to plead their excuse, if they had absolved themselves and not ob∣served it? Might they not have said that every Creature of God was good, and none to be refused? That their stomachs sometimes required a little Wine, and that it was reasonable to give them satis∣faction? That their Father had gone be∣yond his Authority, and taken away the just liberty which God had left them? That they were restrained enough by the Divine Laws, and that there needed no more of his making? O the insensibleness and ingratitude of Christian people, that can think of these mens reverence to so se∣vere and hard a command of their Father, and be less obedient to their most gracious Lord! What a forehead hath that man who dares venture to break any of his Pre∣cepts, when he hath so many Reasons to believe that he hath laid none upon us, but those which are the very mind and will of God; and are such a necessary in∣dispensable burden, that unless we carry them we cannot be saved? There is no∣thing that can be pretended, why we should not strictly tye our selves to his will.

Not only the love, which engaged the Re∣chabites, enforces our obedience, but infi∣nitely more reason than there was in their Fathers will and pleasure; for we are assu∣red that Jesus is the Son of God. He could not but have a perfect understanding of what was fit and convenient for us. If there had been any other way more easie to Heaven, than this he hath set before us, we cannot but think He would have re∣vealed it unto us. If there were any li∣cense that could be granted us, to dispense with our obedience, He was not so unkind as to conceal it: much less would he have taken it upon his death, that none will be allowed. For he declared openly in his Sermons, that he will not only take no knowledge of those who work iniquity, but bid them depart from him, whatso∣ever relation they pretend to him. And by his Bloud he assures us that he preached nothing but the undoubted Truth of God. What is it then, that makes men still con∣tinue, either to slight all that he says, or to give him the lye? It is no better, if we presume to believe that we shall shift well enough in another world, though we do what we list while we are here. It is to contradict the voice of the Father, of the Word, and of the Holy Ghost. It is to

oppose the Doctrine, the Life, the Suffer∣ings, the Power and Spirit of the Lord Je∣sus, who all tell us that we must be holy and unblameable before him in love, if we hope to be accepted with him. They that live wickedly and yet hope well, do in ef∣fect say that He is a Lyar, and that there is no such necessity of holiness, without which, he says, no man shall see the Lord. Or else they despise that blessed sight, which is as bad, and neither dread his dis∣pleasure, nor desire his favour. If they be believers, then they reproach him by their wicked lives, as if he were still dead, and could do no more to make his disciples better, or to reward and punish their good or bad behaviour, than Maho∣met can, or any other impostor. All the Oaths, curses and blasphemies which we hear out of Christian mouths, are as so many spears to pierce our Saviour again, because they forely wound his Religion, and tend to the destruction of his King∣dom and Government. All the lascivi∣ousness, wantonness, and filthy debauche∣ries that are among us, are a kind of cru∣cifying Jesus afresh; they are a scoff and mock at his Cross, as a ridiculous piece of folly. They reproach him as if he were an ideot, that did not understand pleasure,

but would put himself to unnecessary pain and trouble. Nor can we put a much bet∣ter interpretation upon mens eager pursuit of riches and honours, in unjust, un∣charitable and irreligious ways, which charges him with great ignorance, to say no worse, who took the quite contrary course to happiness. As for all those who gibe at his Religion, and make themselves sport with the History of his Birth and of his Sufferings, they come under another rank, being open and professed Enemies to his Majesty. They do as much as in them lies to hang him upon the Gibbet again, and expose him to the scorn of the world. They justifie the Jews in their calumnies and blasphemies, and take part with Judas, or rather are worse than He, who was tempted only by his covetousness to betray him. And better it had been for these men, if they never had been born. It were better for them that a milstone were hang'd about their neck, and they were cast into the Sea, or that they had been hang'd themselves on a Gallows as high as that of Haman, than that they should live thus to expose the Saviour of the world to shame. For though he will not die and rise again to convince them, yet he will come and appear again to condemn them. He

will be revealed from Heaven in flaming fire, taking vengeance of all them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with ever∣lasting destruction from the presence of the Lord, and from the glory of his power, 2 Thess. i. 8, 9. Let us therefore take good heed to our selves, that we be neither faithless, nor unfaithful to our belief. But let us settle such an unmoveable faith in our Souls, upon these strong foundations which God hath laid for it, and let us so stir it up by new reflections every day on what we believe, that we may have our portion among those who are spoken of in the next words, ver. 10. When he shall come to be glorified in his Saints, and to be admired in all them that believe.

But some perhaps will pretend, that there are so many things to hinder every man from doing his duty, that though he believe never so well, and think obedi∣ence never so necessary, yet he shall never be able to comply with the commands of the Lord Jesus, but must be forced to break them, even after he hath resolved the contrary. To this S. John hath here also taken care to give us an answer, when he tells us that such is the power of Chri∣stian

Faith, that by it we OVERCOME THE WORLD, ver. 4, 5. For whatsoever is born of God, OVERCOMETH THE WORLD: and this is the victory that OVER∣COMETH THE WORLD, even our faith. Who is he that OVERCOMETH THE WORLD, but he that believeth that Jesus is the Son of God.

V.

That is the next thing therefore which I am to give a brief account of, that our Lord expects (which he would not do, if he did not endue us with sufficient strength) that in the vertue of this Belief, we should get the better of all temptations which stand in the way of our duty, and would hinder us from the performance of it. By the WORLD, with which we are to conflict till we overcome, is partly understood wicked men, xv. John 18. partly the tribulations and miseries we may here endure by their and other means, xvi. Joh. 33. and partly the allurements and enticing enjoyments, wherewith all our senses are entertained, 1 John ii. 15, 16. All these oppose us, and set themselves against us, either by discouraging or else flattering us from our known duty. It is hard to be the

object of hatred, contempt or scorn; har∣der to endure also poverty, hunger, re∣straint, and such torments as the Apostles and other blessed Martyrs suffered; and perhaps hardest of all to resist the perswasi∣ons of pleasure, which prosperity and wordly Glory bring along with them. What must a Believer do, when he is thus beset? Must he be content to yield himself too weak to deal with these enemies? Must he let the WORLD have the day, and declare that it was impossible to stand against its mighty forces? Or will it be sufficient to enter into a conflict with them, if it be but to say that he was not false or cowardly, though he suffer himself to be over-powred by them? No, the Faith of Jesus is stronger than so, if it be deeply rooted in our hearts: and will en∣able us to master all these, which seem to be no equal match for us. Their strength lies only in the weakness of our Faith. If we stand fast, as the Apostle speaks, in the faith grounded and setled, and be not moved away from the hope of the Gospel, they will lose their force and flee before us, and leave us victorious. These six Witnesses are such Champions, if I may so call them, that the Faith which is led by them, and firmly relies upon them, cannot come off basely, but must needs be triumphant.

1. As for the hatred of men and their despisal, alas! what a contemptible thing does it seem? how does it sneak into no∣thing, when we look up unto Jesus, and remember that He was the Son of God, and yet endured it (as he tells his Apostles, xv. John 18.) and thought himself never the less glorious? It cannot be help'd but we must be scorned sometime or other, if we will follow him; unless we could per∣swade all men to bear us company. But this is our comfort and encouragement, that this is the way to glory, and that now we are conformed to our Saviour, who by the shame of the Cross, hath got himself immortal honour; and that the Father at present approves us, the Word delights in us, the Spirit of God and of Glory rests upon us; all these Heavenly Witnesses esteem and love us, and are pleased to see us behave our selves worthi∣ly as Jesus did.

2. And if from hence we pass through many tribulations, and encounter such troubles and hardships as we are all desi∣rous to avoid, they will not be able to affright or daunt him who hath this faith thus planted in his heart; For greater is

He that is in us, than he that is in the WORLD. Did not the ancient Wor∣thies and great Warriers against the WORLD, wade through very great diffi∣culties in the strength of a Faith which was much weaker than this of ours? How did all those brave men whom you read of, Hebr. xi. obtain a good report, but through faith, when it had not received this pro∣mise? ver. 39. Surely, we that under∣stand more than they did, we who know the Son of God is come, not only by WA∣TER, but by BLOUD; and who know that Eternal life is in him, and have re∣ceived the Holy Ghost, and are made par∣takers of such glorious Revelations in the Gospel of his grace, and who know the certainty of those things wherein we are instructed; we, I say, cannot but take the courage in the power of such a Faith to behave our selves valiantly, and with Christian resolution, in such like straits and dangers as made their fidelity so re∣markable. Read what S. Peter says to en∣courage us, 1 iii. 14, 15. But if you suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be troubled. But sanctifie the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in

you. As if he should have said, It may seem a strange folly to suffer so much as you do, and you may begin to be startled at the troubles which befall you; but bear a re∣verend regard towards God who hath cal∣led you to this state of Christianity, do but stand in awe of his Authority who hath bid you hear, that is obey, Jesus whatso∣ever it cost you; and do but tell every Man what reason you have for what you do and suffer, and what hope you have in him upon this account: And then they will either cease to trouble you, or you will cease to be troubled for what they make you suffer. Now what are the reasons of our Christian hope and patience, but these which we are here treating of? If we al∣ledge these to our selves or to others, it will soon appear that we are no fools in exposing our selves to any dangers for righ∣teousness sake. The Father hath bidden us be true to it, so hath the Word and so hath the Holy Ghost: every one of the other three also call upon us to be couragious; for it is a worthy cause wherein we are in∣gaged, and we shall not lose our reward. Here are reasons enough; and they are stronger than all their adversaries. The World hath nothing to oppose so weighty as these Witnesses; every one of which I

might show you (if it would not prove too tedious) lay an obligation on us not to be moved from our stedfastness, but to take up our Cross and to follow Jesus. And I the rather pass by these, because I think they are generally of less force than the o∣ther part of the WORLD, which uses to assault Mankind more dangerously.

3. I mean the alluring and inticing en∣joyments here below, which we are too prone to comply withall. They are of an inveigling and insinuating nature, and may get admittance by their soft violence; when the other cannot prevail by more rough opposition. We are apt to fortifie our selves against evil things, and are ma∣ny times angry they should attempt to over∣master us; but to the good things of the WORLD we lye naked and open, and there is a treacherous party within that is wil∣ling they should enter, nay, ready to open the doors to them. And they are of three sorts, as the forenamed place in this Epistle tells us, the lust of the flesh, the lust of the eyes, and the pride of life, ii. 16. All that the WORLD contains in it, for the capti∣vating of an earthly Mans affections, and satisfying his desires is comprehended un∣der one of these three Names. For the un∣derstanding

of which you must know, that the Hebrews have a manner of speech which expresses the Object by the Act: and the clearest interpretation of these words is grounded on that use of theirs. So that by LUST we are to understand all those things that gratifie some appetite of pleasure, wealth, or greatness; and by FLESH (which is not here, as it is some∣times a general word) it is most agreeable to understand the lower and duller senses which lye most in the flesh, and are affect∣ed with things that have some grosness in them. And then the whole phrase, LUST OF THE FLESH, that sort of things which give content to the touch, the taste and smell; such as are meat, and drink and perfumes, and other voluptuous enjoy∣ments, which, I need not name but, are sometimes particularly called FLESH. And then by the LUST OF THE EYES, we are to understand such things, as be∣long to the higher and more renned sense of seeing, viz. Gold and Silver, precious Stones and Jewels, Lordships and large possessions, noble Houses and rich Furni∣ture, beautiful Pictures and fair Gardens, fine clothes and costly attire; all that is comprehended under the name of Riches, which as Solomon observes, yields only this

satisfaction to the owner, that he beholdeth them with his eye. There is little in these things but what is all lodged in this sense; and therefore they are called the lust of the eye, because it loves to look upon them, and when that is done, they can do more for him. Only they may prefer a man to that which he calls the PRIDE OF LIFE; which signifies all those things that flatter and please the inward sense, our fancy or imagination. Such as are great offices and places of Dignity, noble Titles, all the Ho∣nour and Glory of the World, together with the esteem, at least the applause and commendation of men, which is wont to follow them.

One or more of these three sorts of things every man naturally hunts after, and his desires prick him forward in its pursuit. For these are mens study and labour; with these the Devil baits his hooks, to catch Souls, and they who do not bite at one will be nibling at another. They that are not tempted by the first to gluttony and drunk∣enness, fornication and such like filthiness, feel the second perhaps incline them to co∣vetousness and the sordid love of Money, with a thirst and greediness of another kind. Or if they can escape and despise

these, they may notwithstanding be in danger to be carried away with the humor of prodigality, and affectation of vain-glo∣ry, or ambition of Dignities; which is at∣tended with emulation, envy and other dangerous Vices. As the African Beast which some write of, is caught with Mu∣sick, and suffers its feet to be fettered while it listens to the Lessons that are play'd to it: So do the generality of Mankind let their Souls be insnared and led into a mise∣rable captivity, by the inchanting voice of pleasure, riches, or glory. Whilst they hearken to the bewitching melody which some of these court them withall, they are taken in the mighty Hunter's net, and be∣come a prey to him that lurks for Souls, and seek whom he may devour. And it has not been in the power of the wisest Charmers that ever were in the World, to open the eares of the most of men, and to convey the sense of better things into them. All the Philosophy and Learning that was so famous in former Ages, could never obtain such numerous chearful and obedient Auditors, as the Syren Songs, which these three sing in Mens cares, have always sound. When the World there∣fore by that wisdome knew not God, it pleased God, says S. Paul (1 Cor. i. 21.)

by the foolishness of preaching to save them that believe. The faith of Christ directs and disposes us to avoid all those dange∣rous rocks on which they split themselves who listen to those deceitful Songs. Now that the Son of God is come, He pulls our feet out of the net; and by his far more powerful charms so stops our ears to those inchantments, that there is no entrance for them any more. It seemed a foolish thing indeed to the World, to believe that the crucified Jesus was the Son of God; but where this simple faith prevailed it did more, than all the wisdome of the World was able to effect before. For it gave them a new understanding and saved them from perishing; by making them account it the greatest pleasure and glory and treasures to follow Jesus, and do the will of God, as he did. The World, they saw, passeth away and the lust thereof (if they do not leave us, we must at last leave them) but he that doth the will of God abideth for ever. So those three Heavenly witnesses, the Father, the Word, and the Holy Ghost, assure us: whose voice as it is most sweet and melo∣dious, so it is most powerful to disinchant us, and to preserve those who receive their testimony, from all the bewitching tem∣ptations of those other three, the lust of the

flesh, the lust of the eye and the pride of life. Nay, here are two Threes of infinitely greater vertue and efficacy to prevail with us, than all that the WORLD'S Trinity can offer to us, if we will but open our ears, and diligently listen to their voice.

And how can we choose but listen when the Father of Heaven calls to us so graci∣ously, when the Word opens his secrets to us, and the Holy-Ghost proclaims such an abundant love of God towards us: The Water, the Bloud, the Spirit, they also with one consent conspire with those, and all to∣gether sing this New Song, THE SON OF GOD IS COME, the Son of God is come. This one note of theirs more ravishes, than all the pleasures and satisfactions which the WORLD infatuates its followers withall. Heaven and Earth cannot speak any thing more moving in our ears than this, which again and again salutes them with new joy. For what would you have them say? would it please you to hear that Infinite Goodness loves us, that the Heavens stand open to us, and show us their glory, that God is willing to receive us up thither, that he will make us Heirs of a Kingdom, equal with the Angels, to hear their Songs, and joyn with that Celestial Quire? Be∣hold!

they are all included in this one sen∣tence, THE SON OF GOD IS COME. GOD HATH GIVEN US HIS SON. This is the sweetest Aire that can touch our eares: this we can never be weary to hear: this strikes our souls, if we under∣stand it, so gratefully, that we cannot but say, let us hear that again. And therefore after the Father, the Word, and the Holy-Ghost have blest our ears with this joyful sound; here are three more that take it up, and repeat it to us with the strongest assu∣rances, that we hear the Voice of God him∣self. And the oftner we listen to them and lend them our attention (the more fre∣quently, I mean, we think upon the rea∣sons we have to believe in Jesus) the more deaf shall we grow to all the sinful allure∣ments of this World, how inviting soever before they have been. For my part, I think there is more real satisfaction in the very understanding of this one place of Holy Scripture, than in all the delights of worldly men. What is there, I beseech you consider, in all their sensualities com∣parable to the rational gust of what is con∣tained in that one voice of the Father, THIS IS MY WELL BELOVED SON, IN WHOM I AM WELL PLEASED? What Riches are there to be equalled with

this treasure of Divine knowledge, that God hath bestowed his own Son upon us? What honour like to this, to be preferred to be the Friends, yea the Sons of God? Can you hear any thing so delicious as that voice of the WORD, To him that over∣cometh, will I give to eat of the tree of life, in the midst of the Paradise of God? ii. Rev. 7. Were there ever any Jewels so precious, as the inestimable gifts, wherewithall the Holy Ghost hath inriched the Church? what Musick is there fit to bear a part, with those Hymns, and Psalms, and spiritual Songs, that it inspired the hearts of Christians with∣all? Doth it not even ravish the heart of a pious man to think of them, though he do not hear the like in these days? What is there in all the broken Cisterns of this World, that tastes like the Rivers of living Water, that Jesus hath poured out unto us? What peace does it speak to us, like that which by the Bloud of Jesus is purcha∣sed for us? Or what power is there in any of this Worlds temptation, that can stand before the voice of that SPIRIT which says COME, and whosoever will, let him take the water of life freely? xxii. Rev. 17. Certainly, in the strength of such a faith so fortified, so incouraged by all these Witnes∣ses, we may easily tread the WORLD

under our feet, and make its most migh∣ty temptations crouch to us; whereas now, for want of this solid faith we shame∣fully bow down to it and worship it. Let but any man remember when he reads these words, LOVE NOT THE WORLD; for all that is in the WORLD, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the World. And the world passeth away and the lust thereof; but he that doth the will of God abideth for ever. Or when he reads any other lesson in the holy Books, let him but remember, that thus says the Father of all, and thus says his WORD, and this is the voice of the Holy Ghost, and of all the rest of the Witnesses, who testi∣fie that Jesus who teaches these things is the Son of God; and then he will never be perswaded to yield to the fairest thing that ever eye beheld, or the sweetest thing the mouth can taste, or the greatest pleasure any other sense is capable to feel, if it must be enjoyed by the breaking of any of these commandments. No, he will yield himself unto God, (vi. Rom. 13.) and lay himself at the feet of his WORD, and submit to the dictates and sentence of the Holy Ghost, and follow the example of Christ's purity, and be made

conformable to his Death, and be led by his Spirit, and think it an honour to be conquered by such Defendants of the cause of Jesus. O how hateful would every sin be to us, though it dress up it self never so beautifully, and court us with never such promises of pleasure or greatness, did we but at the same time reflect upon these Witnesses and remember what they have testified to us! How should we desire it? How passionately should we tear all its gaudy dresses in pieces? How heartily should we despise all its temptations, which would have us slight all these great Witnesses, who tell us the Son of God is come, and that he is come for this purpose, that he might destroy the works of the Devil? 1 John iii. 8. Every unlawful enjoyment would look like a manifest jeer to all these, and as if a man should say to them, Why do you trouble your selves, this is our Darling, our God, and all your perswasions shall not prevail with us to let it go. It would appear a contempt of God; a laughing of his WORD to scorn, who came upon so needless, at least fruit∣less an errand; a manifest challenge to the Holy Ghost, who by every sin is boldly op∣posed. And what heart can endure to think of being guilty of such madness?

which throws dirt into this pure Water, I mean the life of Christ, and treads his Bloud under feet, and miscalls the Spirit of grace, as if it were not the Truth, but had deceived the world when it told them, that this is the will of God, even our sanctifi∣cation. For God (says S. Paul) hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not Man but God, who hath also given unto us his holy SPIRIT, 1 Thess. iv. 3, 7, 8.

To conclude this, you know what is commonly said, and it is a certain truth, of those who are bit with a kind of Spider in Italy, which they call a Tarantula, that there is no way to cure them of their plea∣sant frenzy, but by such Musick as is ap∣propriate to the motions which their poi∣son makes in the brain of him, into whom it is infused. Let this be an Emblem of the truth I have now delivered; that the old Serpent having envenomed mens Souls, poisoned their principles, pervert∣ed their affections, and depraved their lives; there is nothing of efficacy suffici∣ent to recover them, but only such charms as these, which by this six stringed Instru∣ment, as I may call it, God hath provided for our Cure. And this will certainly do

it, by infusing the Faith of Jesus into us, which is the victory whereby we over∣come the WORLD. Do but hearken diligently to these Witnesses, do but mind their sweet consent, their harmony and agreement in the testimony they give to this great truth, that Jesus our Master is the Son of God; and there is no venome so deadly which this Faith will not expel, no love to the WORLD so strong which it will not vanquish and subdue. It will re∣cover us to our selves, and make nothing seem so ridiculous as the folly and frantick∣ness of worldly men; yet it will advance us to a Divine and Heavenly spirit, so that we shall not be apt to receive such pe∣stilent infusions any more, but keep our selves in the love of God, looking for the mer∣cy of our Lord Jesus Christ unto eternal life.

VI.

For I must add now, in the last place, that this Faith is so far from being unable to conquer all temptations which would hinder us from obeying our Saviour's com∣mands, that it gives us power and strength to do our duty with chearfulness. So S. John here tells us, when he adds to what he says of the keeping of his Com∣mandments,

that HIS COMMAND∣MENTS ARE NOT GRIEVOUS. For (as Oecumenius well glosses) what load is it for a man to love his Brother? What great burden is it to visit him if he be in prison? God doth not command thee to deliver him, but only to visit him. He doth not bid thee knock off his chains, but see how he bears them. Nor doth he bid thee cure a sick man, but only com∣fort and relieve him. Nor provide dain∣ties for a poor man, but only feed him; nor give rich apparel to the naked, but on∣ly cloath them. And so we may conclude of the rest, that it is rather an ease than a burden to be sober and chaste in all enjoy∣ments of pleasure; to be content with a small portion of those things, which others desire with a greedy and ravenous eye; to bear with that patiently which we cannot remedy; to be careful for nothing, but in every thing to make known our requests to God with Prayer and Thanksgiving; to be meek and peaceable amongst conten∣tious people; to forgive those that injure us; to envy no man's greatness; and with an humble modesty, to satisfie our selves though we be not equal to them. These and such like qualities wherewith Jesus would invest us, are in themselves most

desirable; and, though richer than cloath of Gold, are like our ordinary garments, which are no load to those that wear them. But they are the less grievous to those that believe in Jesus; who are endued with power from above, by receiving the testi∣mony of so many Divine Witnesses, who assure them they are in the way of God, in the company of his Son, under the con∣duct of the Holy Ghost, in the direct rode to that glorious place where Jesus is; and therefore why should not they rejoyce and be exceeding glad to find themselves thus happy? That load which to a sick man seems intolerable, if it be laid on the neck of one in health is so easie, that he can run away with it with pleasure. And so it is in the case of keeping God's Command∣ments, which to a man that has spoil'd his Soul by following divers lusts, are so far from being easie, that he thinks them in∣supportable and impossible to be complied withall; but when he has recovered him∣self by the faith of Christ, and hath recei∣ved the supply of these new and Heavenly principles, they become to the very same man, not only tolerable, but sweet and delightful. This faith would not be plea∣sed to be excused from this burden; it would take it ill not to draw in the same

Yoke with Jesus; it naturally makes us of his Spirit, who said, I delight to do thy will, O God. For what is it that we believe? Is it not that Jesus is the Son of God; his well-beloved Son? And shall we complain of that work, which was the business and the delight of God's best beloved, when he was in the world? It would be too grievous an accusation of God, to think that after he had filled the Earth with joy and gladness for the coming of his Son, He should instantly quench it all, and turn it into heaviness, by a number of such se∣vere and intolerable Commandments, as no man can look upon and not be melan∣choly. And what are the grounds of our belief? Are they not all that Heaven and Earth can afford us? Are we not as sure as God can make us? Phy! for shame then, what a reproach is it, that any man should sigh and groan, look four and sad, as if he had all the burden of Heaven and Earth to carry, when he has rather the aid and assistance of both to support and strengthen him under an easie load?

Certain it is, that according to our knowledge and understanding, so will be our Faith: and according to our faith, so will be our strength. Now how can there

be greater evidence and strength of Reason to induce us to believe than these six Wit∣nesses have given us? They fully satisfie our understandings; they make it com∣pletely rational to acknowledge Jesus to be the Son of God. And therefore why should not this Faith, thus begot and standing on such sure foundations, give us a very great strength, courage, chearfulness and spirit; making difficult things become easie, harsh things become sweet, and the most tedi∣ous stay in this world comfortable, by presenting us, and that so strongly, with the power and glory of the Lord Jesus? This Faith you see rests upon these six Co∣lumns, upon these two rows of Pillars (as I may so speak) on the one side stands the testimony of the FATHER, the WORD, and the HOLY GHOST; on the other side, the testimony of the WATER, the BLOUD, and the SPIRIT: and therefore nothing will be too great a burden to lay upon it; it will support any weight, and never let us groan, much less break under its load. All things are EAST as well as POSSIBLE to him that believeth.

It is the observation of Seneca, I remem∣ber, that nothing is so hard but the mind of man can master it, and make it familiar, by constant thoughts and pains about it.

There are no motions so natural, but some by labour have restrained them, and made the forbearance of them easie: and none again so unnatural but by the like daily practice and attention they have brought themselves to the delightful use of them. As some have kept long and tedious fasts, others perpetual silence, and have lived out of the company of all mankind, which are examples of the former kind. And we see instances of the latter, in those who learn to walk and dance upon ropes, to work with their feet, and to dive into the exces∣sive depths of the Sea. And can the mind of man alone, when it buckles it self to the business, be able to perform such difficult things with ease and satisfaction; and yet remain utterly unable to take any content∣ment in obedience to Christ's Precepts, though it be exalted by faith, and a faith so strong, as these six Witnesses, if we at∣tend, will work in us? May things to which nature is not inclined be accom∣plished at last, and become habitual, and we think God too severe to expect from us those duties which are most agreeable to our natures, as all the actions of vertue are? And shall a weaker power master those hard and unnatural tasks, and a pow∣er stronger than all others sink under the

burden of the most reasonable, and, in them∣selves, most natural Commandments? It cannot but put a considering person into a little indignation, to hear men complain of the uneasiness of Christ's yoke, when they lay more troublesome and unmerciful burdens upon themselves, without any murmuring. How can one see men, with∣out some impatience, contend with swift horses, and endeavour to out-run them, and yet cry out of the tediousness of the race of God's Commandments? Shall any man perswade us, that it is not so easie to learn the way of God's testimonies, as it is to work with his feet, or go upon his hands? Shall they make us believe it is so hard a business to bend their wills to God's, when we see their bodies made as supple as wax, that they may wreath them about at pleasure? Can it be half so troublesome to lay a bridle on our tongues, as it is never to speak at all? O man! where is thy Reason, what is be∣come of thy Soul, that thou groan∣est in the service of God, and canst make a sport of far more grievous things? Thy own mind might teach thee better, if thou wouldst but hearken to its instru∣ctions; and therefore what may not God expect from the Faith I am speaking of,

which is a far more powerful Principle, and hath made Men stop the mouths of Li∣ons, quench the violence of Fire, indure tor∣ture and not accept deliverance, when it was much weaker than our faith need now be? I will ingage that if a man do but use himself frequently to ponder these words of S. John, and perswade himself fully, upon the testimony of these Witnesses that Jesus is the Son of God, He will account it a small business to deny his own will as Jesus did. He will never complain that he must refrain from any thing in obedi∣ence to him; and whatsoever he requires him to do, he will esteem it an excessive pleasure. For there can remain no doubt in his mind, that if he be the Son of God, he hath power to help us & that he wil ever be assistant to us and bless us; because by this faith he dwelleth in us and we in him.

I have read of one, of a Noble Family, delicately educated, and of a tender health, who had a great mind to enter upon a Reli∣gious course of life (as they speak in the Roman Church) but was afrighted out of those thoughts by the apparent difficulty of the exercises wherein he was to be im∣ployed; for their ill diet, retirement, po∣verty, watchings and such like hardships

he imagined could not be endured. Till one day reading those words of the Psal∣mist, which like a flash of lightning struck into his mind (xviii. Psal. 33. He maketh my feet like Hindes feet, and setteth me up∣on my high places (which he expounded to this sense, God will inable me with speed and easiness to run, not only upon the even ground and over the plains, but in craggy and steep places; he will lead me not only upon the level, but assist me to climb Moun∣tains and to overtop the highest difficulties that are in my way to Heaven and) imme∣diately he found all his fears vanish, his re∣solutions determined, and such a courage put into him, that from this time forward he was immoveably bent to that formerly dreadful kind of life. Would not this word of God then, think you, which I have expounded, inspire us with as manly a re∣solution and greatness of mind to obey God's unquestionable commands, if we did but suffer it to penetrate into our hearts? Did we but conceive that we heard the Father say to us perpetually, This is my Son, This that came by Water and Bloud, that climbed even the cross it self that surmoun∣ted the highest difficulties, He is my belo∣ved Son; and if we thought we heard the WORD say, the Son of God is come, God is

manifested in the flesh; and felt the Holy Ghost inspiring him with the same heaven∣ly thoughts; the whole glorious Trinity telling us, they will assist us, and afford us their continual help; it could not but give wings, as I may say, to our feet, and make us skip over the most mountainous discou∣ragements, and run the ways of God's com∣mandments, and not be tired; that we might follow after, and go to the blessed Jesus. For the course of life which that Gentleman affected, was that of a Religious Order (as they call it) where they are tied to do more than God commands, to live by a Rule stricter than the Gospel, and under the Will of a Superiour, whom they are bound to obey, as if he were Christ him∣self: And it was not the literal sense of the place neither which thus animated him, and put it into his heart to undergo such a servitude. And therefore if he did the will of men so chearfully, and under∣took more than God requires of us, and up∣on a weaker perswasion, by accommoda∣ting the sense of an holy word to his own present thoughts; there is no doubt but a right faith would indue us with the like power (notwithstanding the appearance of great labours) in the true service of God, in obedience to his indispensable commands:

we having this word of God to strengthen our faith, the prime and natural intention of which is to make us confident, that He who leads us in this way, the Captain that conducts us, is Gods Son, his most dearly beloved; who cannot but be as faithful as he is powerful to make good all his promi∣ses to us.

And we should the rather strive to fol∣low after him, and to run with joy the race that is set before us, because then we shall have the honour still to testify to him upon Earth; we shall be his WITNESSES and prove at this day, by his mighty power in our hearts and lives, that he is the Son of God. Turks and Jews that read not our Books, cannot be convinced by any argu∣ments at present, so much as by this. They see how we live; but we can shew them no Miracles to convince them, nor can we make them hear the voice from Heaven for their conversion; till we can recommend our Bible to their serious consideration. And the only way to do that, is for us to live more justly, soberly, charitably and pi∣ously than the rest of the World. By which means they may be brought to have better thoughts of Jesus, by having good thoughts of us; and be induced to read our Books, by seeing so much of them in our good works.

And what happy days might we hope to see could we but use this argument to prove Jesus to be the Son of God; that no men are so good, so holy and pure, so peaceable and kind-hearted, so free from fraud & all guile, as those who are called by his Name? How glorious then would the name of our Lord be over all the world? His word would run, and be glorified (as the Apostle speaks, 2 Thess. iii. 1.) just as it did in ancient days; when they could say confidently, Non de no∣stro, sed ex illorum numero, &c. * 1.4.

They are not of our company, but of theirs (that follow the Heathen superstition) who rob and steal by Sea and Land, who murder and kill, who cheat and cozen, who drink and swill, who prostitute their bodies and profane themselves by filthy fusts; the Whores, the Fornicators, the Cheats, the Forgers of Wills and Testaments, the Drunkards, the Thieves, the perjured Per∣sons, and all the rest of the wicked crew are of their number: nothing of this can be objected to our People, whose whole Re∣ligion is to live without wickedness, nay with∣out any spot or blemish.

How would it stop the mouth of all the world, nay make them fall down and confess that God is certainly among us, could we but say thus in our days and make such a challenge to Turks and all

other unbelievers? Shall we always let our Saviour want this noble testimony? Shall we do nothing but talk of him, and prattle of our Faith, and make our boast that we are right Believers, and damn all Infidel People? Alas, alas! these big words will do nothing. As long as they see us live no better than they, we shal not perswade them that we believe better. And therefore let us have this worthy ambition in our hearts, to become WITNESSES our selves unto Jesus. Let us study how to show forth his praises, (or rather Powers * 1.5 who hath called us into this marvellous light. And since we cannot do it by Miracles, let us do it by well doing and patient continuance in it. So shall the Name of our Lord Jesus be glorified in us, and we in him, according to the grace of our God, and the Lord Jesus Christ (2 Thess. i. 12.) who at his appearing will bear WITNESS to us (xi. Hebr. 4.) that we were faithful and righteous, by receiving us, as God did Abel's gifts, up unto himself.

For hereby also we shall be instruments of conveying this Faith down to Posterity, with some power. Would you not have them believe the same that you do? Is it not your desire that the next Age may con∣fess him, as well as this? There is no such effectual means can be thought of to pro∣mote

and propagate his Faith, as the fruits of it in an holy life. This will make men afraid now to speak evil of him; and this will teach our Children after us to be zea∣lous professors of Christianity, and not such cold believers or such infidels as we see and hear of in the World. Assure your selves it is Prophaneness which hath made so many unbelievers in this Age. Increase of wick∣edness not only in themselves but others, hath made some so impudent as to scoff at Religion and blaspheme Christ. While they see those who acknowledge him do no better than themselves, they are inclined to think that their belief makes them no more worth, than those who have none at all. Nay, since they concur with them in their wicked practises, they imagine that their fear of Hell, and hope of Heaven is no part of their belief, but only of their profession. The hands of Infidels are strengthened in their impieties, by the perfidiousness of un∣godly believers. They joyn with them to pull down Christian belief; and make that be thought nothing, which doth nothing above what infidelity doth. And therefore let all those who love the memory of our Saviour, who love their posterity, and would not have them in danger to be drown'd in a deluge of infidelity, put a stop

to it; by holding the mystery of the faith in a pure conscience. 1 Tim. iii. 9. Let every one that nameth the Name of Christ depart from iniquity, and endeavour all he can to support the honour of his Name and of his Religi∣on, by a strict observance of all his holy commands. They who believe not or mind not what they believe, may think it strange that you run not with them to the same excess of riot, speaking evil of you (1 Pet. iv. 4.) But ye beloved, building up your selves on your most holy faith, praying in the Holy Ghost, keep your selves in love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Jude 20.21.

And that now is the next thing which flows from hence. If we believe the Record or Witness which God hath given of his Son, it contains in it the greatest joy in the World. For this is the record, that God hath given to us eternal life: and this life is in his Son. But I must refer that to another Dis∣course alone by it self.

Glory be to the Father, and to the Son, and to the Holy-Ghost.

GLory in the highest; Let the Holy and undivided Trinity be for ever glori∣fied by all Mankind; especially by all Chri∣stian

People: who are made partakers of the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost. Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him: But God hath revealed them unto us by his spi∣rit. Blessed be God.

I most thankfully receive the manifold testimony which he hath given of his well beloved Son; and humbly bow my knees un∣to the Father of our Lord Jesus Christ, of whom the whole family of Heaven and Earth is na∣med, that he would grant me according to the riches of his glory, to be strengthned with might by the same spirit in the inner man, that Christ may dwell in my heart by faith; that being rooted and grounded in love, I may be able to comprehend with all Saints, what is the bredth, and length, and depth, and height; and to know the love of Christ which passeth know∣ledge, that I may be filled with all the fulness of God.

And God forbid that any Soul who hears the voice of these Witnesses of God, should refuse and turn away from him that speaketh from Heaven: and hath declared to us the unsearchable riches of God's grace, and the whole counsel of his will. O that all they, upon whom the glorious Gospel of Christ

hath shined, may most heartily believe in his Name. Let them all be knit together in love, unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdome and knowledge. And God forbid, that any of them should hold the truth in un∣righteousness. But as they have received Christ Jesus the Lord, so let them walk in him; root∣ed and built up in him, and established in the faith, as they have been taught, abounding therein with thanksgiving.

And quicken that faith, O thou author and finisher of it, that it may work with great power in all Christian hearts: and mightily bow their wills to forgo any of their own desires, rather than displease thee, and forfeit thy love and favour. Let it inable them to overcome the World; that they may be no longer slaves to the lusts of the flesh, the lust of the eye and the pride of life; but conquering all these, may yield themselves unto God to be the servants of righ∣teousness, and obey from the heart that form of doctrine which is delivered unto them. And may the powerful working of faith and love and hope, make all our duty easie to us; that we may ever render thee cheer∣ful as well as constant service. May thy te∣stimonies

be our daily delight, and the re∣joycing of our heart. May we love them a∣bove gold, yea above fine gold. May they be dearer unto us than thousands of gold and sil∣ver. May we daily renew our strength; and run and not be weary, and walk and not faint. May the holiness of our lives bear witness to the sincerity of our faith; that others may glorifie thee our God for our pro∣fessed subjection to the Gospel of Christ. And we obtaining a good report by faith, and car∣rying this testimony out of the world with us, that we have pleased thee; thou mayst receive us to thy self, to be glorified with thee, and to rejoyce in thy love towards us for ever. Amen.

Notes

• * 1.1

  In Epi∣nom.
• * 1.2

  L. 4. cap. 37.
• * 1.3

  L. de vera Relig. cap. 3.
• * 1.4

  Lact. lib. 5. cap. 19.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2.9.